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The *Waitai Miyao* (Prescriptions from the Imperial Cabinet) cites a lost text of the *Suwen* (Basic Questions), describing "red zhen" (red papules/rash) as lesions that, when scratched, rise in overlapping ridges. The two conditions of "red zhen" and "white zhen" mentioned in the *Bingyuan* (General Treatise on the Causes and Manifestations of Diseases) correspond to what is now called "fengban" (wind spots, akin to urticaria). The "yangdu" (yang toxicity) causing facial redness with patterns like brocade described in the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet), as well as the "banchuang" (spot sores) in the *Bingyuan*, *Qianjin Fang* (Thousand Gold Formulas), and *Waitai Miyao*, correspond to what is now called "zhenzi" (rash/variola-like eruptions). Medical texts prior to the Song Dynasty distinguished them thus, which aligns well with their etymological meanings. "Zhen" relates to "zhen" (to examine/diagnose); it must manifest as raised bumps on the skin to fit the term. This is evident from the *Bingyuan*'s frequent mention of "zhenzhen qi" (rising like ruts) combined with the "longqi" (rising up) terminology in the *Suwen*. "Ban" means spot; it must present as distinct macules to fit the term, as seen in the *Bingyuan*'s description of "banlan" (erosive spots). In recent times, physicians have failed to correct these names, leading to mutual confusion. Now, people indiscriminately call zhen "ban" and ban "zhen." Having persisted for a long time, anyone attempting to correct this would be ridiculed as grossly mistaken. However, although both diseases involve toxicity, zhen arises from wind pathogen, not warm pathogen; ban arises from warm pathogen, and the initial pathogen contracted may not necessarily be wind. Since the duration and nature of the etiologies differ, the severity and methods of treatment also vary. The ancients had specific main formulas for each, and they should not be used interchangeably. Failing to understand this makes it unsurprising that some claim ancient formulas cannot treat modern diseases. As the *Analects* states: "Must there not be rectification of names?" This applies to all matters.

Ancient formularies often conflated "xia" (abdominal masses) and "chongbing" (parasitic diseases). However, distinguishing them is not difficult: moving entities are parasites, while stationary ones are xia/masses. This conflation likely arose because the obstruction of Qi and Blood caused by parasites residing in certain areas is practically identical to that caused by accumulations (ji). For instance, the *Bingyuan* lists nineteen types of "jiu xia" (wine xia), stating that worms cause this condition. If one can consume wine drunk by others, it implies movement. Yet, Chao Yuanfang categorized it under the section on xia, and later generations directly called it "jiu chong" (wine worm). Similarly, "shi zheng" (eating disorder/pica), where one consumes food eaten by others, parallels the wine xia example, implying worm involvement, yet Chao Yuanfang referred to it merely as "zheng." This illustrates the confusion in naming these two conditions. Extending this logic, the "cha xia" (tea xia) recorded in the *Bencao Gangmu* (Compendium of Materia Medica), which allows the patient to drink tea even after vomiting, belongs to the same category. Cui Yuanliang's *Haishang Fang* (Sea Above Formulas) uses Dihuang (Rehmanniae Radix) to treat heart pain, resulting in the expulsion of a worm about one chi long, with a head resembling a "bigong" (a type of insect or creature). Liu Yuxi's *Chuanxin Fang* (Formulas of Faithful Transmission) records that Cui Kang's daughter, suffering from heart pain, expelled an object about one cun square after eating cold noodles prepared with Rehmannia; the object resembled a toad, without feet or eyes, but seemingly having a mouth. These two objects were not described as moving, clearly indicating they were blood stasis pathologies, yet they were described using the morphology of worms. Such examples are too numerous to enumerate. Readers should infer the intent through reasoning rather than adhering strictly to the literal words. Moreover, medical texts transmitted by literati often employ exaggerated descriptions. In my work *Zhengyuan* (Origin of Symptoms), I classified entities that move and relate to diet as "chong" (worms/parasites), and those that do not move as "ji" (accumulations). This does not violate ancient teachings; rather, it reflects the transition from ancient brevity to modern detail, necessitated by circumstances.